Search results for 'Hannah Oh' (try it on Scholar)

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  1. Anne P. DePrince, Carolyn B. Allard, Hannah Oh & Jennifer J. Freyd (2004). What's in a Name for Memory Errors? Implications and Ethical Issues Arising From the Use of the Term "False Memory" for Errors in Memory for Details. Ethics and Behavior 14 (3):201 – 233.score: 240.0
    The term "false memories" has been used to refer to suggestibility experiments in which whole events are apparently confabulated and in media accounts of contested memories of childhood abuse. Since 1992 psychologists have increasingly used the term "false memory" when discussing memory errors for details, such as specific words within word lists. Use of the term to refer to errors in details is a shift in language away from other terms used historically (e.g., "memory intrusions"). We empirically examine this shift (...)
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  2. Irene Oh (2007). The Rights of God: Islam, Human Rights, and Comparative Ethics. Georgetown University Press.score: 60.0
    Their treatment of such human rights political participation, freedom of conscience, and religious toleration demonstrate, Oh says, that Islam should have a ...
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  3. Irene Oh (2010). A Response to David Hollenbach and Sohail H. Hashmi. [REVIEW] Journal of Religious Ethics 38 (3):594-597.score: 60.0
    Irene Oh affirms that religious freedom, faith, and reason, as David Hollenbach suggests, are subject matters that offer promising platforms for interreligious dialogue between Christians and Muslims. The need for cross-cultural understanding is imperative especially given the current political climate, in which world leaders can easily exacerbate existing tensions through the misapplication of such terms. Sohail H. Hashmi addresses the need to discuss women's rights as part of a larger discussion on human rights in Islam. Oh concurs and notes that (...)
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  4. Irene Oh (2013). Muslim Governance and the Duty to Protect. Journal of Religious Ethics 41 (1):15-19.score: 60.0
    In this response to Johnson, Oh reaffirms the scholarly vision of Kelsay and Twiss, elaborates upon Muslim perspectives on human rights, and questions the emphasis on violent humanitarian interventions as part of the Responsibility to Protect mandate. Oh suggests that, in light of the historical relationship between Muslim and non-Muslim states and the aftermath of the second Iraq War, more consideration be given to the rebuilding of Muslim-majority societies. Oh also highlights the concept of duty as a religiously based ideal (...)
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  5. Irene Oh (2008). Approaching Islam: Comparative Ethics Through Human Rights. Journal of Religious Ethics 36 (3):405-423.score: 30.0
    A dialogical approach to understanding Islamic ethics rejects objectivist methods in favor of a conversational model in which participants accept each other as rational moral agents. Hans-Georg Gadamer asserts the importance of agreement upon a subject matter through conversation as a means to gaining insight into other persons and cultures, and Jürgen Habermas stresses the importance of fairness in dialogue. Using human rights as a subject matter for engaging in dialogue with Islamic scholars, Muslim perspectives on issues such as democracy, (...)
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  6. David R. Hannah & Christopher D. Zatzick (2008). An Examination of Leader Portrayals in the U.S. Business Press Following the Landmark Scandals of the Early 21st Century. Journal of Business Ethics 79 (4):361 - 377.score: 30.0
    Following the landmark corporate scandals of the early 21st century, there appeared to be a tremendous increase in the U.S. business media’s emphasis on issues of ethics in corporate leadership. The purpose of this research was to examine whether that apparent increase was reflected in an actual change in that media’s portrayals of successful leaders. We content analyzed the text of a total of 180 articles in Business Week, Fortune, and Forbes magazine, 90 from the five years preceding the landmark (...)
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  7. Dr Peter S. Oh (2007). Complementary Dialectics of Kierkegaard and Barth: Barth's Use of Kierkegaardian Diastasis Reassessed. Neue Zeitschrift Für Systematische Theologie Und Religionsphilosophie 48 (4).score: 30.0
    The purpose of this study is to re-assess Karl Barth's use of the Kierkegaardian “infinite qualitative distinction between God and man”. It juxtaposes Kierkegaard's qualitative dialectic and Karl Barth's own complementary dialectic respectively. Then it compares and contrasts their similarities and dissimilarities in various contexts that would lead us to a more balanced assessment of Barth's use of Kierkegaardian diastasis and a better understanding of the ultimate purpose for holding fast to the bipolar but relational God-man unity of the Incarnation. (...)
     
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  8. Lee R. Brooks & Samuel D. Hannah (2005). Instantiated Rules and Abstract Analogy: Not a Continuum of Similarity. Behavioral and Brain Sciences 28 (1):17-17.score: 30.0
    We agree that treating rules and similarity as dichotomous opposites is unproductive. However, describing all categorization operations as a continuum of varied similarity process obscures a multidimensional contrast. We describe two processes, instantiated rules and abstract analogy, both of which have aspects of rules and similarity, and question whether they can be compared informatively as points on a continuum.
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  9. Alice MacLachlan, An Ethic of Plurality: Reconciling Politics and Morality in Hannah Arendt. History and Judgment: IWM JVF Conference Vol. 21.score: 24.0
    My concern in this paper is how to reconcile a central tension in Hannah Arendt’s thinking, one that – if left unresolved – may make us reluctant to endorse her political theory. Arendt was profoundly and painfully aware of the horrors of political evil; in fact, she is almost unparalleled in 20 th century thought in her concern for the consequences of mass political violence, the victims of political atrocities, and the most vulnerable in political society – the stateless, (...)
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  10. Ramin Jahanbegloo & Nojang Khatami (2013). Acting Under Tyranny: Hannah Arendt and the Foundations of Democracy in Iran. Constellations 20 (2):328-346.score: 24.0
    Amidst the ongoing turmoil in the Middle East and the reshaping of political systems in the region, the Iranian people remain mired in difficulties on their path to democratization. Much of this can be blamed on the gradual decline in activity within Iranian civil society and the stagnation of political imagination. If Iran is to have a future built on the solid foundation of a viable and legitimate political authority, Iranian civic actors must reimagine and revisit the notion of constitution-making (...)
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  11. Jan Cerny (2012). L'individu comme problème phénoménologique chez Hannah Arendt et Michel Henry. Journal of French and Francophone Philosophy 20 (2):19-41.score: 24.0
    Cette étude, dans un premier temps, apporte des preuves à la possibilité d’interpréter la pensée politique de Hannah Arendt comme un projet phénoménologique original dont le but est d’élever l’apparence de la personne au rang de mode unique de l’apparaître. Puis elle présente brièvement la phénoménologie matérielle de Michel Henry dans laquelle le Soi individuel joue un rôle tout aussi central, puisqu’il est la condition de l’apparence de la vie et le fondement de tout apparaître. En conclusion, l’étude esquisse (...)
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  12. Daniel Sperling (2012). Socializing the Public: Invoking Hannah Arendt's Critique of Modernity to Evaluate Reproductive Technologies. [REVIEW] Medicine, Health Care and Philosophy 15 (1):53-60.score: 24.0
    The article examines the writings of one of the most influential political philosophers, Hannah Arendt, and specifically focuses on her views regarding the distinction between the private and the public and the transformation of the public to the social by modernity. Arendt’s theory of human activity and critique of modernity are explored to critically evaluate the social contributions and implications of reproductive technologies especially where the use of such technologies is most dominant within Western societies. Focusing on empirical studies (...)
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  13. Jerónimo Botero & Yuliana Leal (2013). Comprensión política y experiencia de los totalitarismos en el pensamiento político de Hannah Arendt. Logos 23:53-67.score: 24.0
    El propósito de este artículo es analizar la perspectiva de Hannah Arendt sobre el problema de la originalidad e incomprensibilidad del horror de los regímenes totalitarios, utilizando los testimonios de Primo Levi en Si esto es un hombre y Los hundidos y los salvados. Arendt considera que los campos de concentración y exterminio son la institución central de los regímenes totalitarios, en los cuales se intenta destruir la humanidad de las víctimas a través de prácticas de terror que no (...)
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  14. Eliza Bachega Casadei (2011). A História estilhaçada: tradições e usos do passado no diálogo entre Zygmunt Bauman e Hannah Arendt. Cadernos Zygmunt Bauman - Issn 2236-4099 1 (1):3 - 19.score: 24.0
    Os usos do passado e da tradição em uma sociedade pós-tradicional, na perspectiva de Zygmunt Bauman, é resultado dos desdobramentos da modernidade em sua produção da ambivalência. O objetivo do presente artigo é rastrear esse pensamento na obra de Bauman a partir da suturação do conceito de tradição com a obra mais ampla do filósofo. Buscaremos, então, pontos de contato com outros autores que também trabalharam esta temática – notadamente, Hannah Arendt – a partir da ótica de que a (...)
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  15. Sophie Cloutier (2008). La question du mal chez Hannah Arendt: rupture ou continuité? Phaenex 3 (1):82-111.score: 24.0
    La question du mal politique est devenue un thème central dans la pensée de Hannah Arendt. Lorsqu'elle travailla sur la compréhension du phénomène du totalitarisme, Arendt utilisa l'expression kantienne de «mal radical» afin de rendre compte de l'apparition d'une nouvelle forme extrême de mal politique. À la suite du procès du criminel nazi Adolf Eichmann, auquel elle assista à titre d'envoyée spéciale pour le New Yorker, Arendt se retrouva face à un nouveau concept, celui de «banalité du mal». Cet (...)
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  16. Patrick Hayden (2010). The Relevance of Hannah Arendt's Reflections on Evil: Globalization and Rightlessness. [REVIEW] Human Rights Review 11 (4):451-467.score: 24.0
    The centenary of Hannah Arendt’s birth in 2006 has provided the catalyst for a body of literature grappling with the legacy of her thought, especially the question of its enduring political relevance. Yet this literature largely excludes from consideration a significant aspect of Arendt’s legacy, namely, her account of evil and its devastating political reality. This article contends that the neglect of Arendt’s understanding of the dynamic reality of evil unnecessarily delimits the opportunities her legacy affords to diagnose forms (...)
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  17. Cícero Silva Oliveira (2013). A soberania do econômico nas reflexões de Hannah Arendt E Zygmunt Bauman. Philósophos - Revista de Filosofia 18 (1):11-39.score: 24.0
    Based on the reflections of Hannah Arendt and Zygmunt Bauman, this paper argues that the social system is confined to a consumer economy order, which incorporates the public sphere, giving rise to a political agenda and to an economic cooperation as a support to the enlargement of consumerism. Thus, despite the diversity of phenomena involved in a consumption order - a key issue as identification of our time - we stress that the true causes of the problem are rooted (...)
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  18. Hannah Arendt (2000). The Portable Hannah Arendt. Penguin Books.score: 21.0
    Although Hannah Arendt is considered one of the major contributors to social and political thought in the twentieth century, this is the first general anthology ...
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  19. Lisa L. Stenmark (2006). Going Public: Feminist Epistemologies, Hannah Arendt, and the Science and Religion Discourse. In Philip Clayton (ed.), The Oxford Handbook of Religion and Science. Oup Oxford. 821-835.score: 21.0
    Accession Number: ATLA0001712286; Hosting Book Page Citation: p 821-835.; Language(s): English; General Note: Bibliography: p 835.; Issued by ATLA: 20130825; Publication Type: Essay.
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  20. Garrath Williams (2012). Gewissen/Moral [Hannah Arendt on Conscience & Morality]. In Wolfgang Heuer, Bernd Heiter & Stefanie Rosenmüller (eds.), Hannah Arendt-Handbuch: Leben - Werk - Wirkung. Metzler Verlag.score: 21.0
    Discusses the different senses of morality in Hannah Arendt's work, and her understanding of conscience.
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  21. Garrath Williams (2012). Verantwortung [Hannah Arendt on Responsibility]. In Wolfgang Heuer, Bernd Heiter & Stefanie Rosenmüller (eds.), Hannah Arendt-Handbuch: Leben - Werk - Wirkung. Metzler Verlag.score: 21.0
    Discusses different aspects of responsibility in Hannah Arendt's works.
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  22. María Luengo (2011). Filosofía de la cultura popular: una lectura de la teoría crítica desde la perspectiva de Hannah Arendt. Cinta de Moebio 40:64-83.score: 21.0
    El ámbito de la cultura popular ha privilegiado una visión técnica de sus objetos en el sentido que Aristóteles dio al término téchne. Este enfoque ha prevalecido hasta hoy en la forma de un determinismo económico y tecnológico que enfatiza la estructura social frente a la acción cultural. Se trata ..
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  23. Jacinto Rivera de Rosales (2005). Kant Y Hannah Arendt. La comunidad Del juicio reflexionante. Ideas Y Valores 54 (128):1-29.score: 21.0
    Se hace un comentario crítico acerca de la visión de Kant que Arendt esboza en sus Conferencias sobre la filosofía política de Kant. Se sigue el esquema de lo que serían para ella las tres perspectivas kantianas sobre el hombre: en cuanto ser racional, en cuanto especie animal y en cuanto síntesis d..
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  24. R. Beiner (1990). Arendt, Hannah and Strauss, Leo the Uncommenced Dialog. Political Theory 18 (2):238-254.score: 21.0
  25. S. Benhabib (1995). The Pariah and Her Shadow-Arendt, Hannah Biography of Varnhagen, Rahel. Political Theory 23 (1):5-24.score: 21.0
  26. Amy Allen (1999). Solidarity After Identity Politics: Hannah Arendt and the Power of Feminist Theory. Philosophy and Social Criticism 25 (1):97-118.score: 18.0
    This paper argues that Hannah Arendt's political theory offers key insights into the power that binds together the feminist movement - the power of solidarity. Second-wave feminist notions of solidarity were grounded in notions of shared identity; in recent years, as such conceptions of shared identity have come under attack for being exclusionary and repressive, feminists have been urged to give up the idea of solidarity altogether. However, the choice between (repressive) identity and (fragmented) non-identity is a false opposition, (...)
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  27. Keith Breen (2007). Violence and Power: A Critique of Hannah Arendt on the `Political'. Philosophy and Social Criticism 33 (3):343-372.score: 18.0
    In contrast to political realism's equation of the `political' with domination, Hannah Arendt understood the `political' as a relation of friendship utterly opposed to the use of violence. This article offers a critique of that understanding. It becomes clear that Arendt's challenge to realism, as exemplified by Max Weber, succeeds on account of a dubious redefinition of the `political' that is the reverse image of the one-sided vision of politics she had hoped to contest. Questioning this paradoxical turn leads (...)
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  28. Frederick M. Dolan (2005). The Paradoxical Liberty of Bio-Power: Hannah Arendt and Michel Foucault on Modern Politics. Philosophy and Social Criticism 31 (3):369-380.score: 18.0
    For Hannah Arendt, spontaneous, ‘initiatory’ human action and interaction are suppressed by the normalizing pressures of society once ‘life’ - that is, sheer life - becomes the primary concern of politics, as it does, she finds, in the modern age. Arendt’s concept of the social is indebted to Martin Heidegger’s analysis of everyday Dasein in Being and Time , and contemporary political philosophers inspired by Heidegger, such as Jean-Luc Nancy, Philippe Lacoue-Labarthe, and Giorgio Agamben, tend to reproduce her account (...)
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  29. Serena Parekh (2008). Hannah Arendt and the Challenge of Modernity: A Phenomenology of Human Rights. Routledge.score: 18.0
    Hannah Arendt and The Phenomenology of Human Rights examines contemporary debates on the foundations of human rights through the lens of Arendt's writings, showing how Arendt’s phenomenological standpoint, unique within these debates, is able to shed new light a number of problems within human rights theory.
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  30. Seyla Benhabib (ed.) (2010). Politics in Dark Times: Encounters with Hannah Arendt. Cambridge University Press.score: 18.0
    Machine generated contents note: 1. Introduction Seyla Benhabib; Part I. Freedom, Equality, and Responsibility: 2. Arendt on the foundations of equality Jeremy Waldron; 3. Arendt's Augustine Roy T. Tsao; 4. The rule of the people: Arendt, archê, and democracy Patchen Markell; 5. Genealogies of catastrophe: Arendt on the logic and legacy of imperialism Karuna Mantena; 6. On race and culture: Hannah Arendt and her contemporaries Richard H. King; Part II. Sovereignty, the Nation-State and the Rule of Law: 7. Banishing (...)
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  31. Arne Johan Vetlesen (2001). Hannah Arendt on Conscience and Evil. Philosophy and Social Criticism 27 (5):1-33.score: 18.0
    Though there exists a vast literature dealing with Hannah Arendt's thoughts on evil in general and Adolf Eichmann in particular, few attempts have been made to assess Arendt's position on evil by tracing its connection with her reflections on conscience. This essay examines the nature and significance of such a connection. Beginning with her doctoral dissertation on St Augustine and ending with her posthumously published studies in The Life of the Mind, Arendt's oeuvre exhibits strong thematic continuity: the triad (...)
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  32. Jeffrey Andrew Barash (2002). Martin Heidegger, Hannah Arendt and the Politics of Remembrance. International Journal of Philosophical Studies 10 (2):171 – 182.score: 18.0
    While the recent publication of the Hannah Arendt-Martin Heidegger correspondence confirms that there existed a close personal tie between these two thinkers, the relation between their philosophies is far more problematic. This article argues that Arendt's originality presents itself in its full light in her two major theoretical works of the 1950s, Between Past and Future and The Human Condition , when these works are considered to present a thinly veiled, implicit critique of Heidegger's philosophy. Arendt's critique becomes especially (...)
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  33. Ronald Beiner (1997). Rereading Hannah Arendt's Kant Lectures. Philosophy and Social Criticism 23 (1):21-32.score: 18.0
    This paper offers a restatement of the basic project of Hannah Arendt's Lectures on Kant's Political Philosophy, tries to trace its theoretical motivation, and presents some criticisms of Arendt's interpretation of Kant's Critique of Judgment. Arendt's political philosophy as a whole is an attempt to ground the idea of human dignity on the publicly displayed 'words and deeds' that con stitute the realm of human affairs. This project involves a philo sophical response both to Plato's impugning of the dignity (...)
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  34. Roger Berkowitz (ed.) (2010). Thinking in Dark Times: Hannah Arendt on Ethics and Politics. Fordham University Press.score: 18.0
    Hannah Arendt is recognized as one of the most important political theorists of the 20th century. This paper, however, suggests that she is as much a thinker as a theorist. Against the professionalized discourse of political theory that offers theories of democracy, citizenship, and liberalism, Arendt insists that political thinking is of more importance that political theory. The force of Arendt's political insight is that we court danger when we take thinking for granted. Against the worship of reason and (...)
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  35. Garrath Williams (2011). Hannah Arendt on Power. In Keith Dowding (ed.), Encyclopedia of Power. Sage.score: 18.0
    Hannah Arendt’s (1906-1975) conception of power is entirely distinctive. It is rooted in a political philosophy that celebrates the public realm of freedom that emerges when people act with others as citizens or political equals. For Arendt, power is actualized where people act together to sustain or to change the world they share with one another. Her fundamental claim is this: ‘Power corresponds to the human ability not just to act but to act in concert. Power is never the (...)
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  36. Jacques Taminiaux (1996). Bios Politikos and Bios Theoretikos in the Phenomenology of Hannah Arendt. International Journal of Philosophical Studies 4 (2):215 – 232.score: 18.0
    Abstract Hannah Arendt frequently referred to herself as a phenomenologist in that she wished to reveal how action, in the Greek sense of praxis, engenders a public space of appearances or of phenomenality. The life of the Greek city?state, of the polis, was made possible through this activity, this bios politikos. However, beginning with Plato and continuing right down to Hegel and Heidegger, there has been a sustained attempt to cover up and conceal the specific phenomenality of the bios (...)
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  37. Dianna Taylor (2002). Hannah Arendt on Judgement: Thinking for Politics. International Journal of Philosophical Studies 10 (2):151 – 169.score: 18.0
    Many of Hannah Arendt's readers argue that differences between her earlier and later work on judgment are significant enough to constitute an actual break or rupture. Of Arendt's completed works, the 'Postscriptum' to Thinking , the first volume of The Life of the Mind , and her Lectures on Kant's Political Philosophy are widely considered to be her definitive remarks on judgment. These texts are privileged for two primary reasons. First, they were written after Arendt's controversial text, Eichmann in (...)
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  38. Margaret Betz Hull (2002). The Hidden Philosophy of Hannah Arendt. Routledgecurzon.score: 18.0
    Recognition of Hannah Arendt's contribution to the history of western philosophy is long overdue. Arendt was a 'political thinker', but this book highlights the importance of her ontological preoccupations for an understanding of her work.
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  39. Phillip Birger Hansen (1993). Hannah Arendt: Politics, History and Citizenship. Stanford University Press.score: 18.0
    This is a critical and exegetical introduction to the work and thought of Hannah Arendt, one of the most powerful and important political thinkers of the twentieth century. The book traces the connections in Arendt's work between public life and political thinking and the ways in which each informs the other. In conclusion, the author suggests why Arendt provides a unique way of rendering the political visible and relevant to people in an everyday setting.
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  40. Andreas Kalyvas (2004). From the Act to the Decision: Hannah Arendt and the Question of Decisionism. Political Theory 32 (3):320-346.score: 18.0
    There is much disagreement among many commentators of Hannah Arendt's work about whether her contributions to politics and philosophy contain a clandestine version of decisionism or, by contrast, represent an explicit attempt to break away from the elements of voluntarism, arbitrariness, and irrationality, which are considered to be inherent to any theory of the decision. Despite the many disagreements that set apart these two interpretations of Arendt, however, there is a common presupposition that both share. They are in agreement (...)
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  41. Sohail H. Hashmi (2010). The Rights of Muslim Women: A Comment on Irene Oh's the Rights of God. [REVIEW] Journal of Religious Ethics 38 (3):588-593.score: 18.0
    This review of Irene Oh's The Rights of God focuses on women's rights in Islamic theory and practice. Oh suggests that religious establishments, and the texts they disseminate, often press believers to recognize and reject social problems, such as racial and gender discrimination. Islamic scholars and texts have played a more ambiguous role in efforts to recognize women's rights within Muslim states. Modernist intellectuals have used Islamic texts to support the advancement of women's rights, but members of the more conservative (...)
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  42. Jane Monica Drexler (2007). Politics Improper: Iris Marion Young, Hannah Arendt, and the Power of Performativity. Hypatia 22 (4):1-15.score: 18.0
    : This essay explores the value of oppositional, performative political action in the context of oppression, domination, and exclusionary political spheres. Rather than adopting Iris Marion Young's approach, Drexler turns to Hannah Arendt's theories of political action in order to emphasize the capacity of political action as action to intervene in and disrupt the constricting, politically devitalizing, necrophilic normalizations of proceduralism and routine, and thus to reorient the importance of contestatory action as enabling and enacting creativity, spontaneity, and resistance.
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  43. Linda M. G. Zerilli (2005). "We Feel Our Freedom": Imagination and Judgment in the Thought of Hannah Arendt. Political Theory 33 (2):158 - 188.score: 18.0
    Critics of Hannah Arendt's Lectures on Kant's Political Philosophy argue that Arendt fails to address the most important problem of political judgment, namely, validity. This essay shows that Arendt does indeed have an answer to the problem that preoccupies her critics, with one important caveat: she does not think that validity is the all-important problem of political judgment--the affirmation of human freedom is.
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  44. Majid Yar (2000). From Actor to Spectator: Hannah Arendt's 'Two Theories' of Political Judgment. Philosophy and Social Criticism 26 (2):1-27.score: 18.0
    The question of judgment has become one of the central problems in recent social, political and ethical thought. This paper explores Hannah Arendt's decisive contribution to this debate by attempting to reconstruct analytically two distinctive perspectives on judgment from the corpus of her writings. By exploring her relation to Aristotelian and Kantian sources, and by uncovering debts and parallels to key thinkers such as Benjamin and Heidegger, it is argued that Arendt's work pinpoints the key antinomy within political judgment (...)
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  45. Mordechai Gordon (ed.) (2001). Hannah Arendt and Education: Renewing Our Common World. Westview Press.score: 18.0
    Renewing Our Common World: Essays On Hannah Arendt And Education is the first book to bring together a collection of essays on Hannah Arendt and education. The contributors contend that Arendt offers a unique perspective, one which enhances the liberal and critical traditions' call for transforming education so that it can foster the values of democratic citizenship and social justice. They focuses on a wide array of Arendtian concepts— such as natality, action, freedom, public space, authority and judgment— (...)
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  46. Piet Eenkhoorn & Johan J. Graafland (2011). Lying in Business: Insights From Hannah Arendt's 'Lying in Politics'. Business Ethics 20 (4):359-374.score: 18.0
    The political philosopher Hannah Arendt develops several arguments regarding why truthfulness cannot be counted among the political virtues. This article shows that similar arguments apply to lying in business. Based on Hannah Arendt's theory, we distinguish five reasons why lying is a structural temptation to businessmen: business is about action to change the world and therefore businessmen need the capacity to deny current reality; commerce requires successful image-making and liars have the advantage to come up with plausible stories; (...)
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  47. Paul Ott (2009). World and Earth: Hannah Arendt and the Human Relationship to Nature. Ethics, Place and Environment 12 (1):1-16.score: 18.0
    In place of traditional approaches in environmental ethics, I suggest an improved approach, with respect to the goal of improving the condition of the natural environment, called 'world mediation' through the use of Hannah Arendt's theory of the vita activa . This approach focuses on the relationship between human made worlds and nature, from which a theory of value is suggested. Intrinsic value theory and nature-culture monism are both criticized for an insufficient attention paid toward the human-nature relationship.
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  48. Glen Pettigrove (2006). Hannah Arendt and Collective Forgiving. Journal of Social Philosophy 37 (4):483–500.score: 18.0
    The paper explores the possibility of collectives forgiving and being forgiven. The first half of the paper articulates and amends Hannah Arendt’s account of forgiveness of and by individuals. The second half raises several objections to the possibility of extending this account to forgiveness of and by collectives. In reply, I argue that collectives can have emotions, be guilty, and meet other necessary conditions for forgiving or being forgiven. However, I explain why, even though collective forgiveness is possible, it (...)
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  49. Jennifer L. Geddes (2003). Banal Evil and Useless Knowledge: Hannah Arendt and Charlotte Delbo on Evil After the Holocaust. Hypatia 18 (1):104-115.score: 18.0
    : Hannah Arendt's and Charlotte Delbo's writings about the Holocaust trouble our preconceptions about those who do evil and those who suffer evil. Their jarring terms "banal evil" and "useless knowledge" point to limitations and temptations facing scholars of evil. While Arendt helps us to resist the temptation to mythologize evil, Delbo helps us to resist the temptation to domesticate suffering.
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  50. Seyla Benhabib (1990). Hannah Arendt and the Redemptive Power of Narrative. Social Research 57 (1):167-196.score: 18.0
    The article presents information related to Hannah Arendt, who has become one of the most illuminating and certainly one of the most controversial political thinkers of the twentieth century. A tension and a dilemma are at the center of Hannah Arendt's political thought, indicating two formative forces of her spiritual-political identity. Arendt's thinking is decidedly modernist and politically universalist, when she reflects on the political realities of the twentieth century and on the fate of the Jewish people. (...) Arendt did not engage in methodological reflections and searched for the elements of totalitarianism. (shrink)
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